Today's Reminder

December 05, 2021 | Rabiʻ II 29, 1443

Living The Quran

Only Cause of Allah's Conern for us
Al-Furqan (The Criterion) Sura 25 : Verse 77

"Say (O Muhammad): My Lord only pays attention to you because of yoru dua to Him. But now you have indeed rejected (Him), so the (torment) will be yours permanently."

One of the authorities of the salaf (the early generation of the Muslims) said: "It has reached me that the meaning of this verse is: I have not created you because I have a need for you, I have only created you so that you may ask Me, so I will forgive you and give you what you ask." [Tafsir al-Qurtubi]

Al-Sadi writes: "Allah has informed us that He neither cares, nor concerns Himself except with these people (the believers), and that, were it not for your dua to Him - the dua of worship and the dua of asking - the He would not care about you nor love you."

So were it not for the fact that mankind makes dua to Allah, Allah would not care about creation. This fact, in and itself, is sufficient to make a person realise the importance of dua.

Compiled From:
"Dua: The Weapon of th Believer" - Abu Ammaar Yasir Qadhi, pp. 45, 46

From Issue: 547 [Read original issue]

Understanding The Prophet's Life

False Narration

Usayd's mother said: 'I said to Abu Qatadah: "Why do you not narrate the Prophet's hadiths as other people do?" He said: "I heard God's Messenger (peace be upon him) say: 'Whoever attributes something false to me prepares for himself a position in hell to recline upon'. As the Prophet said this, he smoothed the ground with his hand".' [Bukhari]

This hadith states why many of the Prophet's companions were especially reluctant to quote him, fearing that they might replace a word here or there, or misquote him in some other way. If they were to attribute it to the Prophet and state that he said this, they feared that it might be counted as a lie. This would, then, put them in the position the Prophet warned against. Needless to say, God knows that they intended no such a thing, and if they erred, it would have been a genuine mistake. We know that God would not punish anyone for a genuine mistake, as the Prophet himself made clear. Nevertheless, these companions remained reluctant to quote the Prophet for fear of making a mistake. Some of them would quote him only very sparingly, as in the case of Abu Qatadah, who would have reported several times as many hadiths as are related through him. Others would qualify any quotation they made from the Prophet by adding the phrase, 'or he might have said something similar to this'.

It is often the case that the Prophet's companions might say a hadith which they heard the Prophet say, but without attributing it to him. This means that the hadith would be reported as if it was said by the companion reporting it, but scholars of Hadith would know that no one of the Prophet's companions would ever have said anything relevant to the religion of Islam unless he had heard it from the Prophet. This is one of the reasons why Hadith scholars include such reports, calling them athar, particularly when a report involves a prohibition. No one would dare describe anything as forbidden without clear evidence from the Quran or the Sunnah, because the authority to forbid anything belongs only to God.

Compiled From:
"Al-Adab al-Mufrad with Full Commentary: A Perfect Code of Manners and Morality" - Adil Salahi

From Issue: 1039 [Read original issue]


Exercising Judgment

That an act of physical purification can help the seeker along the path of spiritual purification is a lesson contained in the conversion story of Umar ib al-Khattab. Initially one of the staunchest enemies of Islam among the Meccans, Umar was enraged when he discovered that his sister Fatima had become a Muslim. After a violent argument with her, Umar asked to see the parchment from which she was reading a passage of the Quran. Fatima replied, "My brother, you are impure in your polytheism and only the purified may touch it." After Umar rose and washed himself, his sister gave him the page on which was written Sura Ta Ha (20). Reading the words, Umar declared, "How fine and noble is this speech!" Then Umar went to the Prophet Muhammad, peace be upon him, and declared his conversion to Islam.

One notable aspect of this story is that Fatima exercised her judgment in what is often reduced by many Muslims to a simple Islamic legal issue, viz., whether it is permissible to touch the mushaf - or a portion of it - without having performed ritual purification. In strict legal terms, it is impossible for a non-Muslim to complete ritual purification, since a condition of this act of worship, like all other acts of worship, is that one forms the explicit intention (niyya) to perform this act in Obedience to God in accordance with the instructions of the Prophet Muhammad. If no other relevant factors are taken into account, the logical conclusion is that no non-Muslim should be permitted to handle the mushaf. However, sound Islamic legal reasoning entails consideration of many factors involved in a case - including assessment of the harms and benefits (al-darr wa'l-nafa), the common good (al-maslaha al-'amma), and the broad goals of the Law (al-maqasid).

Thus, through the centuries, Muslim scholars, like this early Muslim woman Fatima, exercised their judgment in determining when and how it might be permissible to give or sell a mushaf to a non-Muslim. At the same time, it is probably accurate to say that the strictly legal requirement of purity for touching the mushaf is less of an issue to most Muslims than the concern that the mushaf will be treated in a disrespectful fashion. It is this same concern that led many scholars to discourage or forbid young children from handling the mushaf, since their inability to truly understand the sacrality of the text could lead them to handle it inappropriately.

Compiled From:
"The Story of the Qur'an: Its History and Place in Muslim Life" - Ingrid Mattson, p. 155, 156

From Issue: 521 [Read original issue]